DOCSLIB.ORG

TOWARDS an UNDERSTANDING of TRACTARIAN HYMNODY: a Critical Appraisal of the Interaction Between Theology, Poetry and Music in Anglican Hymnody Between 1840 and 1900

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
TOWARDS an UNDERSTANDING of TRACTARIAN HYMNODY: a Critical Appraisal of the Interaction Between Theology, Poetry and Music in Anglican Hymnody Between 1840 and 1900 Durham E-Theses TOWARDS AN UNDERSTANDING OF TRACTARIAN HYMNODY: A Critical Appraisal of the Interaction between Theology, Poetry and Music in Anglican Hymnody between 1840 and 1900. HARPER, JOSEPH,FRANK How to cite: HARPER, JOSEPH,FRANK (2010) TOWARDS AN UNDERSTANDING OF TRACTARIAN HYMNODY: A Critical Appraisal of the Interaction between Theology, Poetry and Music in Anglican Hymnody between 1840 and 1900., Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/295/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 TOWARDS AN UNDERSTANDING OF TRACTARIAN HYMNODY A Critical Appraisal of the Interaction between Theology, Poetry and Music in Anglican Hymnody between 1840 and 1900. JOSEPH HARPER Submitted for the degree of Doctor of Philosophy at Durham University 2010 i ABSTRACT In October 1900 Henry Hadow delivered a damning appraisal of Stainer’s Hymn Tunes, and in so doing, castigated an earlier generation of Victorian poets and composers who had been inspired by the Tractarian revival. Hadow’s aesthetic judgment was formed by a new generation intent on the promulgation of ‘good taste’ which regarded the hymn repertoire of earlier Victorians as insincere, cloying and sentimental, with little regard for craftsmanship, artifice or spiritual expression. The objective of this thesis is to examine in detail the genre of the ‘Tractarian hymn’ in terms of its theological origins and content and its musical manifestations. The first half is essentially a discussion of Tractarianism as a revival movement (and precursor to the Oxford Movement) and how it found its roots in the political reaction to state interference in ecclesiastical affairs (the ‘Erastian Sacrilege’). The Tracts for the Times, which were widely disseminated, are used as a basis for a more thorough investigation of Anglicanism’s revival in the 1830s and renewal of commitment to liturgical order, the authority of the church (through the agency of the Book of Common Prayer) and personal holiness of life, as well as to the appropriateness of music to divine service. Tractarianism rapidly spawned an artistic creativity which, through its natural affinity with Romanticism, excited a major movement in religious poetry, much in evidence in Keble’s compendium The Christian Year but also in a generation of Tractarian poets such as Caswall, Faber, Lyte, Elliott, Chandler, Thring, Neale, Ellerton, Chatterton Dix, Plumptre and Baker, and in the benchmark publication of Hymns Ancient & Modern in 1861. The second half of the thesis is devoted exclusively to a detailed musical analysis of hymns from this period in order to assess the appropriateness of the musical response to the poetry. Initially a discussion is devoted to the evolution of the hymn from its origins in metrical psalmody (in Redhead, Gauntlett, Elvey and Ouseley), to increasingly more sophisticated organic examples by Monk, E. J. Hopkins, A. H. Brown and Oakeley where the influence of song and the expressive capacity of chromaticism are in evidence. Moreover, in conjunction with this artistic development, the concurrent evolution of the choir, organ and the imperative of harmony are discussed as a major factor in the expansion of the genre. Central, however, to the model of the Tractarian hymn was John Bacchus Dykes. His settings of Tractarian poetry brought the hymn more readily within the confines of Romantic art music with their reference not only to broader mainland European influences (especially in terms of harmony) but to other genres as partsong, oratorio chorus, lieder and chant. Using the model of Dykes, a later generation of ‘professional’ composers – Barnby, Stainer and Sullivan – were ready to continue the transformation of the Tractarian hymn still further, with more marked reference to secular influences. In Stainer’s case, the hymn became more of a cerebral vehicle in which musical artifice and contrivance played a major role. In this regard, Stainer’s promotion of the genre confirmed it as a serious form of composition, worthy of Ruskinian artistic ethics of the time. In summary, the hymns of Dykes, Stainer, Barnby and Sullivan, with their earnest attention to harmony, form and genre, serve both to accentuate the sophistication of Tractarian hymnody and refute Hadow’s accusation of superficiality. ii CONTENTS Abstract ii Contents iii Introduction iv Acknowledgements xii Abbreviations xiii PART I Towards the formation of a Tractarian ‘Blueprint’ through the agencies of Theology, Liturgy and Poetry Chapter One Tractarianism as Concept: The Tracts for the Times 1 Chapter Two Cranmer’s The Book of Common Prayer and Keble’s 70 The Christian Year Chapter Three The Clarion Voice of Tractarian Poets, their 102 interpretation, insights and inspiration on some contemporary issues. PART II The Tractarian ‘Blueprint’ and the Evolution of the Anglican Hymn-tune as an Art Form Chapter Four The Tractarian Hymn and its Musical Pioneers 152 Chapter Five The Revd John Bacchus Dykes (1823-76): Tractarian 219 Hymnodist par excellence Chapter Six Barnby, Stainer and Sullivan: Tractarian Hymnody 281 and High Victorianism Epilogue 325 Bibliography 330 iii INTRODUCTION In an unremittingly brutal review of Stainer’s Hymn Tunes in The Guardian of 31 October 1900, Henry Hadow, one of Stainer’s own academic colleagues in the Music School at Oxford University, launched an attack on the very aesthetic of hymn tunes written by past generations of Victorian composers.1 ‘They seek the honeyed cadence and the perfumed phrase,’ he claimed, and damned the repertoire with the following: ‘they can touch the surface of emotion, but can never sound its depths.’2 As Ian Bradley has pointed in his monograph Abide with me, Hadow was of a later generation that admired the manifesto of Robert Bridges’ Yattendon Hymnal, recently published between 1895 and 1899.3 Bridges abhorred the sentiment and vulgarity of the popular Victorian hymn; composers and poets had suspended their critical acumens and what was wanted was a new beginning, where ‘good taste’ emerged as the principal criterion of aesthetic judgment. Indeed Bridges’ dismissal of hymns spawned by the Tractarian revival was symptomatic of a new wave of hymn composition which was symbolised not only by the Yattendon Hymnal but by both the committee of the 1904 edition of Hymns Ancient and Modern (HA&M) and the English Hymnal (EH)of 1906. Both these hymn books implicitly espoused the notion of ‘good taste’, one effectively articulated by new critical aspirations for both the ‘literature’ of the poetry and the quality of 1 Hadow, H., Review of Stainer’s Hymn Tunes, The Guardian, 31 October 1900, 1831. 2 Ibid. 3 Bradley, I., Abide with me (SCM Press Ltd: London, 1997), 203. iv the music. In terms of the music, which will be the focus of the second part of this thesis, Hadow concurred with his immediate contemporaries, Parry, Stanford, Parratt, Harwood and others, that the musical language should express something of a new manliness and healthiness, attributes that eschewed the so-called cloying and stultifying chromaticism of earlier Victorian generations. Instead, a new diatonic style of hymn, often sung in unison, was born in which tunes such as Stanford’s ENGELBERG and Vaughan Williams SINE NOMINE were typical examples of the new taste. Furthermore, the new age brought with it an antiquarian zeal for chorales, plainsong tunes, psalm tunes from early German, Swiss and French sources (a factor particularly evident in George Ratcliffe Woodward’s Hymns of Syon of 1904), and, in the case of the English Hymnal, a multiplicity of folk tunes. As Stanford articulated in his autobiographical Pages from an Unwritten Diary of 1914, the old hymn was a heritage to be cursed in the name of ‘fitness and decency’: Our hymn-books are about four times too large. Our population is smaller than that of Germany, but Germany finds a fraction of our number of tunes quite sufficient for her purpose. Her Chorales were the feeding-bottle of Sebastian Bach; and upon the foundation of their influence his music was built. Imagine the style which an English Church composer would develop whose early taste was formed by familiarity with *Dykes’s+ ‚O Paradise!‛ and such-like tunes! If ever a censor was wanted, it is here; an authority who would not only wipe out the rubbish, but insist on the proper speed. Fine modern tunes like S. S. Wesley’s ‚The Church’s one Foundation‛ are rattled through at a pace which would make its composer turn in his grave. The older melodies, written by men who had a sense of fitness and decency to v back their musicianship, are played and sung as if the whole congregation had to catch a train.4 The trend of damnation, as Nicholas Temperley has described, continued well into the twentieth century with Vaughan Williams, Ernest Walker, Erik Routley and Kenneth Long.5 Yet, as we know, while EH eventually enjoyed some success, the 1904 edition of HA&M was a considerable failure, requiring Sydney Nicholson to prepare a new edition in 1916 which looked to the 1889 supplement as the core of its text.
Load more

Recommended publications
  • AHCN2013 Leonardo Piece Ahnert Mod SEA W Fig
    John Cotton Steven Cotton John Flood Thomas Whittle's wife Hugh Fox John Devenish Female prisoners in the Counter Mistress Lounford All the true professor and lovers of God's holy gospel John Hullier Cambridge congregation John Hullier's Cambridge congregation London Filles William Cooper John Denley Robert Samuel Robert Samuel's congregation at Barholt? Christian congregation (at Barholt, Suffolk?) Cutbert Simon Jen John Spenser John Harman Mrs Roberts Nicholas Hopkins Katherine Phineas Mistress Wod Amos Tyms Richard Nicholl Tyms - all Gods faithfull seruantes Ms Colfoxe congregation of Freewillers scattered through Suffolk, Norfolk, Essex and Kent Master Chester Henry Burgess a female sustainer Anon_189 godly women from William Tyms's parish of Hockley, Essex Christopher Lister William Tyms's congregation in Hockley, Essex M. William Brasburge William Tyms's friends in Hockley, Essex William Mowrant Cornelius Stevenson Master Pierpoint Walter Sheterden Thomas Simpson John Careless's co-religionist AC John Careless's co-religionists in London g- Nicholas Sheterden's mother John Careless's co-religionist EH Agnes Glascocke Stephen Gratwick Margery Cooke's husband e- Anon_234_female_E.K. Watts Thomas Whittle a- n- John Ardeley John Cavell Margaret Careless Richard Spurge m- Clement Throgmorton r- George Ambrose lo the flock in London u- Nicholas Margery Cooke's mother John Simpson Anon_289_female_E.K. Robert Drake Thomas Spurge we we r- Sister Chyllerde John Tudson n- o Alexander Thomas Harland Thyme/Thynne William Aylesbury p- m- u- John
    [Show full text]
  • A Brief History of Christ Church MEDIEVAL PERIOD
    A Brief History of Christ Church MEDIEVAL PERIOD Christ Church was founded in 1546, and there had been a college here since 1525, but prior to the Dissolution of the monasteries, the site was occupied by a priory dedicated to the memory of St Frideswide, the patron saint of both university and city. St Frideswide, a noble Saxon lady, founded a nunnery for herself as head and for twelve more noble virgin ladies sometime towards the end of the seventh century. She was, however, pursued by Algar, prince of Leicester, for her hand in marriage. She refused his frequent approaches which became more and more desperate. Frideswide and her ladies, forewarned miraculously of yet another attempt by Algar, fled up river to hide. She stayed away some years, settling at Binsey, where she performed healing miracles. On returning to Oxford, Frideswide found that Algar was as persistent as ever, laying siege to the town in order to capture his bride. Frideswide called down blindness on Algar who eventually repented of his ways, and left Frideswide to her devotions. Frideswide died in about 737, and was canonised in 1480. Long before this, though, pilgrims came to her shrine in the priory church which was now populated by Augustinian canons. Nothing remains of Frideswide’s nunnery, and little - just a few stones - of the Saxon church but the cathedral and the buildings around the cloister are the oldest on the site. Her story is pictured in cartoon form by Burne-Jones in one of the windows in the cathedral. One of the gifts made to the priory was the meadow between Christ Church and the Thames and Cherwell rivers; Lady Montacute gave the land to maintain her chantry which lay in the Lady Chapel close to St Frideswide’s shrine.
    [Show full text]
  • George Herbert's Restlessness: Spiritual Fulfillment Or Spiritual Estrangement?
    UNLV Retrospective Theses & Dissertations 1-1-2002 George Herbert's restlessness: Spiritual fulfillment or spiritual estrangement? AmiJo Comeford University of Nevada, Las Vegas Follow this and additional works at: https://digitalscholarship.unlv.edu/rtds Repository Citation Comeford, AmiJo, "George Herbert's restlessness: Spiritual fulfillment or spiritual estrangement?" (2002). UNLV Retrospective Theses & Dissertations. 1480. http://dx.doi.org/10.25669/52f0-29aj This Thesis is protected by copyright and/or related rights. It has been brought to you by Digital Scholarship@UNLV with permission from the rights-holder(s). You are free to use this Thesis in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/ or on the work itself. This Thesis has been accepted for inclusion in UNLV Retrospective Theses & Dissertations by an authorized administrator of Digital Scholarship@UNLV. For more information, please contact [email protected]. GEORGE HERBERT’S RESTLESSNESS: SPIRITUAL FULFILLMENT OR SPIRITUAL ESTRANGEMENT? by AmiJo Comeford Bachelor of Arts Southern Utah University 2000 Master of Arts University of Nevada, Las Vegas 2003 A thesis submitted in partial fulfillment of the requirements for the Master of Arts Degree in English Department of English College of Liberal Arts Graduate College University of Nevada, Las Vegas May 2003 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. UMI Number: 1414521 Copyright 2003 by Comeford, AmiJo All rights reserved. UMI UMI Microform 1414521 Copyright 2003 by ProQuest Information and Learning Company.
    [Show full text]
  • The Musical Life and Aims of the Ordinariate of Our Lady Of
    The Musical Life and Aims of the Ordinariate of Our Lady of Walsingham a paper given by the Reverend Monsignor Andrew Burnham, Assistant to the Ordinary, at the Blessed John Henry Newman Institute of Liturgical Music, Birmingham. When the Holy Father visited Westminster Abbey just two years ago, his pleasure was evident as he encountered not only the splendour of the building but also its orderly musical tradition. It was an occasion in preparation for which considerable ingenuity had been expended – in that rather over-attentive way that Anglicans go about things – and, whereas you and I know that what the Pope would undoubtedly have preferred would have been the opportunity to sit in choir – on however splendid a cushion – and absorb the glory of a weekday choral evensong, what he got was something rather more bespoke. Pontiffs and prelates are never allowed to experience things as they actually are. Nonetheless, I am sure it was not lost on him that, greeted by a Latin motet written by an Irish Protestant composer, Charles Villiers Stanford, and an English anthem written by an English recusant composer, William Byrd, he was encountering a very sophisticated musical tradition. It is a tradition that has inspired not only Irish Protestants to set Latin texts, but also sceptics, devout and not so devout, to set canticles and anthems, and, in the case of Vaughan Williams, to put his innate atheism to one side and compile what remains the best of the English hymnbooks. There is a certain amount of evidence that, when the Holy See began to talk about inviting groups of Anglicans into the full communion of the Catholic Church, some in Rome expected to receive diocesan bishops, with their cathedrals, their cathedral choirs, their parish clergy, their parish churches, and the laity of the parishes.
    [Show full text]
  • Richard Hooker
    This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible. https://books.google.com 2，or. - Qºbe (5teat Qbutchmen 56tíč3 EDITED by VERNON STALEY RICHARD HOOKER ** - - - ---- -- ---- - -- ---- ---_ RICHARD HOOKER. Picture from National Portrait Gallery, by perm 13.5 to ºr 0. 'f Macmillan & Co. [Frontispiece. ICHARD as at HOOKER at By VERNON STALEY PROVOST OF THE CATHEDRAL CHURCH of ST. ANDREW, INVERNESS ... • * * * LONDON: MASTERS & CO., LTD. 1907 78, NEW BOND STREET, w. \\ \ \ EDITOR'S PREFACE It has been recently said by one accustomed to weigh his words, “I do not think it can be doubted that in the early years of Queen Elizabeth a large part, numerically the larger part, of the clergy and laity who made up the Church of England was really Catholic at heart, though the Reformers made up for deficiency of numbers by energy and force of conviction.” And again, “When Elizabeth came to the throne, the nation was divided between a majority of more or less lukewarm Catholics no longer to be called Roman, and a minority of ardent Protestants, who were rapidly gaining—though they had not quite gained—the upper hand. The Protestantism generally was of a type current in South West Germany and Switzerland, but the influence of Calvin was increasing every day.” Dr. Sanday here uses the term “Catholics,” in the * Dr. Sanday, Minutes of Evidence taken before The Royal Com †: on Ecclesiastical Discipline, 1906. Vol. III. p. 20, §§ 16350, V b 340844 vi EDITOR'S PREFACE sense of those who were attached to the old faith and worship minus certain exaggerations, but who disliked the Roman interference in England.
    [Show full text]
  • This Chapter Will Demonstrate How Anglo-Catholicism Sought to Deploy
    Building community: Anglo-Catholicism and social action Jeremy Morris Some years ago the Guardian reporter Stuart Jeffries spent a day with a Salvation Army couple on the Meadows estate in Nottingham. When he asked them why they had gone there, he got what to him was obviously a baffling reply: “It's called incarnational living. It's from John chapter 1. You know that bit about 'Jesus came among us.' It's all about living in the community rather than descending on it to preach.”1 It is telling that the phrase ‘incarnational living’ had to be explained, but there is all the same something a little disconcerting in hearing from the mouth of a Salvation Army officer an argument that you would normally expect to hear from the Catholic wing of Anglicanism. William Booth would surely have been a little disconcerted by that rider ‘rather than descending on it to preach’, because the early history and missiology of the Salvation Army, in its marching into working class areas and its street preaching, was precisely about cultural invasion, expressed in language of challenge, purification, conversion, and ‘saving souls’, and not characteristically in the language of incarnationalism. Yet it goes to show that the Army has not been immune to the broader history of Christian theology in this country, and that it too has been influenced by that current of ideas which first emerged clearly in the middle of the nineteenth century, and which has come to be called the Anglican tradition of social witness. My aim in this essay is to say something of the origins of this movement, and of its continuing relevance today, by offering a historical re-description of its origins, 1 attending particularly to some of its earliest and most influential advocates, including the theologians F.D.
    [Show full text]
  • St. P Aul's Chapel
    Ascension Day May 30, 2019, 5:30pm Broadway and Fulton Street, New York City Street, and Fulton Broadway St. Paul’s Chapel St. Paul’s Precious Love, your ascended Son promised the gift of holy power. Send your Spirit of revelation and wisdom, that in the blessed freedom of hope, Trinity Church WALL STREET we may witness to the grace of forgiveness and sing songs of joy with the peoples of earth to the One who makes us one body. Amen. RCLP p. 124 Mission In the spirit of the Gospels, the mission of Trinity Church Wall Street is to build generations of faithful leadership, to build up neighborhoods, and to build financial capacity for holy service in New York City and around the world. Our mission is grounded in our core values. Vision We seek to serve and heal the world by building neighborhoods that live gospel truths, generations of faithful leaders, and sustainable communities. Core Values Faith Compassion “For truly I tell you, if you have faith the size of a “When he went ashore he saw a great crowd, and he mustard seed, you will say to this mountain, ‘Move had compassion on them and healed their sick.” from here to there,’ and it will move; and nothing will —Matthew 14:14 be impossible for you.” —Matthew 17:20 Social Justice Integrity “He has showed you what is good; and what the Lord “Finally, beloved, whatever is true, whatever is honorable, requires of you: to do justice, and to love kindness and whatever is just, whatever is pure, whatever is lovely, to walk humbly with your God.” —Micah 6:8 whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things.” Stewardship —Philippians 4:8 “There will come seven years of great plenty throughout all the land of Egypt.
    [Show full text]
  • Birkbeck Institutional Research Online
    Birkbeck ePrints BIROn - Birkbeck Institutional Research Online Enabling open access to Birkbeck’s published research output Queer Walsingham Book chapter (Author’s draft) http://eprints.bbk.ac.uk/4244 Citation: Janes, D. (2010) Queer Walsingham – In Janes, D.; Waller, G. - Walsingham in Literature and Culture from the Middle Ages to Modernity pp.147-166 (ISBN: 9780754669241) © 2010 Ashgate Publisher version ______________________________________________________________ All articles available through Birkbeck ePrints are protected by intellectual property law, including copyright law. Any use made of the contents should comply with the relevant law. ______________________________________________________________ Deposit Guide Contact: [email protected] 209 Chapter 10 Queer Walsingham Dominic Janes A banner reading “The Bible. Cure for Sodomy” was deemed to be sufficiently inflammatory that the police escorting the National Pilgrimage of Our Lady of Walsingham in 2004 required that it be taken down (fig. 9).1 Disgust at this official line can be found, as a component of a substantial campaign of vilification of the shrine, on the website of the European Institute of Protestant Studies (EIPS) which is housed in the Paisley Jubilee Complex of the Martyrs‟ Memorial Free Presbyterian Church in Belfast. Its President is Ian Paisley, until recently First Minister of Northern Ireland, founder and moderator of the Free Presbyterian Church in Belfast and possessor of an Honorary Doctorate from the evangelical Bob Jones University in Greenville, South Carolina. The purpose of the institute is to “expound the Bible and expose the Papacy” and it offers courses which include “showing Roman Catholics the way to Christ,” “False doctrines of Roman Catholicism,” and “The Church of Rome and Politics (an exposure of the Vatican conspiracy to overthrow civil government from the twelfth century to the present, with particular emphasis on the history of Papal assaults against Britain and Rome's contemporary involvement in the European Union).”2 [Fig.
    [Show full text]
  • Different Ways Christians Have Understood Baptism and Eucharist
    4 Ways Christians Have Understood Communion Sacramental Views Eastern Orthodox — “real presence” of unspecified mode Transubstantiation Consubstantiation Receptionism Memorialism the bread is no longer bread, but the bread is not only bread, but the bread is truly the body of the bread is a symbol for us to truly becomes the body of Christ is also truly the body of Christ Christ for those eat with faith remember the death of Jesus Held by Held by Held by Held by Roman Catholics Lutherans, high-church Anglicans Reformed, low-church Anglicans Baptists, nondenominational Big idea Big idea Big idea Big idea When a priest consecrates, the When a priest consecrates, the When a believing person eats Christ doesn’t give us special inner substance of bread and Spirit makes Christ present in the consecrated elements, Christ is grace in Communion; He already wine are transformed into the elements. As in the incarnation, truly present in those people. He gave us grace when we came to body and blood of Christ. The the supernatural does not is neither "in" the elements, nor him in faith. During Communion bread is merely a "veil." exclude the natural. present merely like other times. we remember that. Anglican take Anglican take Anglican Take Official quote Not taught. “After the Accepted. “The true body and Accepted. “The body and blood Not taught. “The members of consecration of bread and wine, blood of Christ are really present of Christ is then, not corporally the Church, by the sacred use of our Lord Jesus Christ, in the Supper of our Lord under or carnally, in the bread and bread and wine, are to true God and true man, is truly, the form of bread and wine and wine; but is really, and commemorate together the really, and substantially are there distributed and spiritually, present to the faith of dying love of Christ; preceded contained in the sacrament of received.” (Augsburg Confession) believers in that ordinance.
    [Show full text]
  • The Tractarians' Political Rhetoric
    Marshall University Marshall Digital Scholar English Faculty Research English 9-2008 The rT actarians' Political Rhetoric Robert Ellison Marshall University, [email protected] Follow this and additional works at: http://mds.marshall.edu/english_faculty Part of the History of Religions of Western Origin Commons, Literature in English, British Isles Commons, and the Rhetoric Commons Recommended Citation Ellison, Robert H. “The rT actarians’ Political Rhetoric.” Anglican and Episcopal History 77.3 (September 2008): 221-256. This Article is brought to you for free and open access by the English at Marshall Digital Scholar. It has been accepted for inclusion in English Faculty Research by an authorized administrator of Marshall Digital Scholar. For more information, please contact [email protected]. “The Tractarians’ Political Rhetoric”1 Robert H. Ellison Published in Anglican and Episcopal History 77.3 (September 2008): 221-256 On Sunday 14 July 1833, John Keble, Professor of Poetry at the University of Oxford,2 preached a sermon entitled “National Apostasy” in the Church of St Mary the Virgin, the primary venue for academic sermons, religious lectures, and other expressions of the university’s spiritual life. The sermon is remembered now largely because John Henry Newman, who was vicar of St Mary’s at the time,3 regarded it as the beginning of the Oxford Movement. Generally regarded as stretching from 1833 to Newman’s conversion to Rome in 1845, the movement was an effort to return the Church of England to her historic roots, as expressed in 1 Work on this essay was made possible by East Texas Baptist University’s Faculty Research Grant program and the Jim and Ethel Dickson Research and Study Endowment.
    [Show full text]
  • Anglican Books
    Our current stock of Anglican books. Last updated 27/04/2017 Ang11236) ; WHAT WAS THE OXFORD MOVEMENT? (OUTSTANDING CHRISTIAN THINKERS) £3.00 PUBLISHED BY (2002); CONTINNUUM; 2002; xii + 146pp; Paperback. slight wear only.() Ang12200) A Priest; OUR PRIESTS AND THEIR TITHES; Kegan Paul; 1888; xii+221 +[48]pp; £15.00 Hardback, boards slightly dampstained. Owner's inscription to title. Sl. Edge foxing.() Ang12248) A. B. Wildered Parishioner; THE RITUALIST'S PROGRESS; A SKETCH OF THE REFORMS £35.00 AND MINISTRATIONS OF OUR NEW VICAR THE REV. SEPTIMIUS ALBAN, MEMBER OF THE E.C.U., VICAR OF ST. ALICIA, SLOPERTOWN.; Samuel Tinsley; 1876; [6] + 103pp; Bound in shaken green decorative cloth. Endpapers inscribed . Text, cracks between gathers, a little light foxing. Anonymous, a satirical poem.() Ang12270) Addleshaw, G.W.O.; THE HIGH CHURCH TRADITION: A STUDY IN THE LITURGICAL £5.00 THOUGHT OF THE SEVENTEENTH CENTURY.; Faber and Faber; 1941; 204pp; 1st ed. Hardback, no dustjacket. Slight edge foxing otherwise clean and crisp.() Ang12213) Anon.; TALES OF KIRKBECK; OR THE PARISH IN THE FELLS. SECOND EDITION.; W. J. £3.00 Cleaver; 1848; [2] + 210 + 6pp; Original blue cloth, slight rubbing. Owner's inscription on the pastedown. A few fingermarks in places.() Ang12295) ANSON PETER F.; THE CALL OF THE DESERT: THE SOLITARY LIFE IN THE CHRISTIAN £7.00 CHURCH; S.P.C.K.; 1964; xx +278pp; Cloth boards foxing, front hinge weak. Ex. Lib. With usual stamps and markings. The text has some light foxing, otherwise clean and crisp.() Ang12232) Anson, Peter F.; THE BENEDICTINES OF CALDEY: THE STORY OF THE ANGLICAN £8.00 BENEDICTINES OF CALDEY AND THEIR SUBMISSION TO THE CATHOLIC CHURCH.; CATHOLIC BOOK CLUB; 194; xxx + 205pp; Hardback, slightly shaken, a little grubby, library mark to spine.
    [Show full text]
  • ABSTRACT in the Early Nineteenth Century, the Church
    ABSTRACT In the early nineteenth century, the Church of England faced a crisis of self- understanding as a result of political and social changes occurring in Britain. The church was forced to determine what it meant to be the established church of the nation in light of these new circumstances. In the 1830s, a revival took place within the Church of England which prompted a renewal of the theology and practice of the church, including the Eucharist. This revival, known as the Oxford Movement, breathed new life into the High Church party. A heightened emphasis was placed on the sacramental life and on the Eucharist as the focus of worship. Adherents of the Oxford Movement developed a Eucharistic theology which promoted a closer connection between the elements and Christ’s presence in the Eucharist than did the earlier Anglican tradition. One of the exponents of this Eucharistic theology was Robert Isaac Wilberforce (1802- 1857). The second son of anti-slavery crusader William Wilberforce, Robert was raised in a family of prominent Anglican Evangelicals. At the University of Oxford he came under the influence of his tutor, John Keble, who was one of the four leaders of the Oxford Movement during its heyday. The Gorham case, whose focus was ostensibly the question of baptismal regeneration, turned into a debate on the state’s control over the established church. Robert 1 Wilberforce was called upon to articulate the sacramental theology of the Oxford Movement, which he did in his three major works, The Doctrine of Holy Baptism: With Remarks to the Rev.
    [Show full text]